world teems with such beings, and that by their every movement they modify or counteract, in their own case at least, the mightiest of all nature’s forces, and that no inconsiderable portion of the earth’s surface owes its conformation to their action, we are astonished at finding all this characterized as the solitary instance of an efficient cause.  But by a sentence at the bottom of this page we are enlightened as to the real reason for so strange a view of the place of vital powers in the universe.  In the eyes of those who persist in, as far as possible, ignoring all laws except physical laws, even to the extent of endeavouring to prove that moral forces themselves are but mere developed forms of physical ones, all manifestations of powers other than those of electricity, gravitation, magnetism, and so forth are anomalous, and we have the very word “anomaly” applied to them.  “The only anomaly,” he writes, “is our ignorance of the nature of vital force. [158:1] But do we know much more of the physical?”

Men who thus concentrate their attention upon mere physical laws or phenomena, get to believe in no others.  They are impatient of any things in the universe except what they can number, or measure, or weigh.  They are in danger of regarding the Supreme Being Himself as an “anomaly.”  They certainly seem to do so, when they take every pains to show that the universe can get on perfectly well without His superintending presence and control.

Whatever odium, then, may be attached to the violation of a natural law, cannot be attached to the action of a superior force, making itself felt amongst lower grades of natural forces.

If it be rejoined that this superior force must act according to law, we answer, certainly, but according to what law?  Not, of course, according to the law of the force which it counteracts, but according to the law under which itself acts.

The question of miracles, then, is a matter of evidence; but we all know what a power human beings have of accepting or rejecting evidence according as they look for it or are prejudiced against it.

If men concentrate their thought upon the lower forces of the universe, and explain the functions of life, and even such powers as affection, will, reason, and conscience, as if they were modifications of mere physical powers, and ignore a higher Will, and an all-controlling Mind, and a personal superintending Providence, what wonder if they are indisposed to receive any such direct manifestation of God as the Resurrection of Jesus, for the Resurrection of Jesus is the pledge of a righteous Judgment and Retribution which, however it takes place, will be the most astounding “anomaly” amidst the mere physical phenomena of the universe, whilst it will be the necessary completion of its moral order.

The proof of miracles is then, as I said, a matter of evidence.  When Hume asserts that “a miracle is a violation of the laws of nature,” we meet him with the counter-assertion that it is rather the new manifestation in this order of things of the oldest of powers, that which originally introduced life into a lifeless world.